The Journeyer by Gary Jennings Read Free Book Online

to quiet a restless baby or put it easily to sleep is to do for it the act of manustupraziòn. I have watched many a mother do that to an infant boy whose bimbìn was so tiny that she could only just manipulate it with her finger and thumb. Yet the wee organ lifted and grew, though not in proportion as a man’s does, of course. As the woman stroked, the baby quivered, then smiled, then squirmed voluptuously. He did not ejaculate any spruzzo, but there was no doubt that he enjoyed a climax of release. Then his little bimbìn shrank again to its littlest, and he lay quiet and soon he slept.
    Assuredly my own mother often did that for me, and I think it is good that mothers do so. That early manipulation, besides being an excellent pacifier of the infant, clearly stimulates development in that part of him. The mothers in the Eastern countries do not engage in that practice, and the omission is sadly evident when their babies grow up. I have seen many Eastern men undressed, and almost all had organs pitifully minute in comparison to mine.
    Although our mothers and nursemaids gradually leave off doing that, when their children are about two years old—that is, at the age when they are weaned from the breast milk and introduced to wine—nevertheless, every child retains some dim recollection of it. Therefore a boy is not puzzled or frightened when he grows to adolescence and that organ seeks attention of its own accord. When a boy wakes in the night with it coming erect under his hand, he knows what it wants.
    “A cold sponge bath,” Fra Varisto used to tell us boys at school. “That will quell the upstart, and avert the risk of its shaming you with the midnight stain.”
    We listened respectfully, but on our way home we laughed at him. Perhaps friars and priests do endure involuntary and surprising spruzzi, and feel embarrassed or somehow guilty on that account. But no healthy boy of my acquaintance ever did. And none would choose a cold douche in place of the warm pleasure of doing for his candelòto what his mother had done for it when it was just a bimbìn. However, Ubaldo was contemptuous when he learned that those night games were the total extent of my sexual experience to date.
    “What? You are still waging the war of the priests?” he jeered. “You have never had a girl?”
    Once again uncomprehending, I inquired, “The war of the priests?”
    “Five against one,” Doris said, without a blush. She added, “You must get yourself a smanza. A compliant girl friend.”
    I thought about that and said, “I do not know any girls I could ask. Except you, and you are too young.”
    She bridled and said angrily, “I may not have hair on my artichoke yet, but I am twelve, and that is of marrying age!”
    “I do not wish to marry anybody,” I protested. “Only to—”
    “Oh, no!” Ubaldo interrupted me. “My sister is a good girl.”
    You might smile at the assertion that a girl who could talk as she did could be a “good” girl. But there you have evidence of one thing our upper and lower classes have in common: their reverent regard for a maiden’s virginity. To the lustrìsimi and the popolàzo alike, that counts for more than all other feminine qualities: beauty, charm, sweetness, demureness, whatever. Their women may be plain and malicious and ill-spoken and ungracious and slovenly, but they must retain unbroken that little tuck of maidenhead tissue. In that respect at least, the most primitive and barbarous savages of the East are superior to us: they value a female for attributes other than the bung in her hole.
    To our upper classes, virginity is not so much a matter of virtue as of good business, and they regard a daughter with the same cool calculation as they would a slave girl in the market. A daughter or a slave, like a cask of wine, commands a better price if it is sealed and demonstrably untampered with. Thus they barter their daughters for commercial advantage or social enhancement. But the